a good minde The matter went thus It was commanded Saul Goe and smite the sinners the Amalekites and utterly destroy all that they have God required that men and Beasts together should be put to utter destruction 1 Sam. 15.3 But Saul and the people spared Agag and the best of the Sheepe and of the Oxen and of the fatlings and the Lambes and all that was good and would not utterly destroy them but every thing that was vile and refuse that they utterly destroyed v. 9. Samuel therefore comes to him And what meaneth then saith hee this bleating of the Sheepe in mine eares and the lowing of the Oxen which I heare To whom Saul They have brought them from the Amalekites saith he and the people spared the best of the Sheep and of the Oxen to sacrifice unto the Lord thy God and the rest we have utterly destroyed What harme I pray is here is not this a very good intention to Sacrifice them to the Lord thy God Is not this to doe wisely to spare the best things for use of the Sacrifice and to consume all the rest that was refuse But notwithstanding Samuel weighing this fact in another Balance Wherefore saith he didst thou not obey the voice of the Lord but didst fly upon the spoile and didst evill in the sight of the Lord Yea I have obeyed the voyce of the Lord saith Saul and have gone the way which the Lord sent me To whom Samuel Hath the Lord as great delight in burnt Offerings and Sacrifices as in obeying the voice of the Lord Didst thou feare the people but God thou oughtest more Hast thou offered these things to the Lord but obedâ—ence is better then sacrifice Didst thou thinke that Gods Commandements are to bee taken in a more favourable sence but Rebellion is as the sin of Witchcraft Didst thou imagine God not to command that so strictly but stubbornnesse is as iniquity and â—dolatry The summe of summes is this Thou hast done foolishly my Saul disobedience cannot bee defended with a good intention To steale Leather closely and to make shooes of it for the poore is almes worthy of a halter Of the same kind is this The Master calleth presently for his Servant which then being drunke and not able to stand on his leggs another of the Servants to excuse him Master saies he hee is not well Here he lyeth as he thinks honestly But is this lawfull not at all a lye is the enemy of truth it is a fault although thou cast the cloake of a good intention upon it It is true indeed which Bernard gives us to understand A good intention excuseth a word or deed which is not so very good Si non a toto saltem a tanto if not wholly yet at least in part to make it bee the lesse fault in him which loves the right and does the wrong unwittingly Bern. l. de praecept In how great a straight was the most chast Susanna when she was taken alone in the Garden by the two Elders lying in waite for her the losse of good name and life was present before her eyes nor yet that shee might not loose her good name and life could shee bee drawne to commit Adultery and forgoe her right intention to God Daniel 13. After the same manner does one seeke recreation of minde he seekes here a thing not unlawfull a good intention but if hee set two together by the eares to fight or wrangle he shall never defend his ill deed with a good intention Hee doth the same which keepes wild Beasts to hunt for lawfull sport but this is to the dammage of his Neighbour and divers others whose Corne hee treads downe and spoiles their grounds here indeed is a good intention but an evill action by no meanes excusable just like a stollen Hide and shooes given out of it for an almes Augustine confirming all this elegantly There is much respect to bee had saith hee for what cause for what end for what intention a thing is done but those which wee know apparantly to bee sins wee must not doe with any pretence of a good cause not for a good end as it were not as if with a good intention And to distinguish workes good of themselves from others which are neither good of themselves nor evill hee adds Because those workes of men even as they proceede of good or evill causes are now good now evill which of their owne nature are not sins But whereas the workes themselves are sinnes as Thefts Whoredomes Blasphemies or such like who is it that can say These things must bee done for good causes either to make them no sinnes or which is more absurd to make them righteous sinnes Who is it may say that wee may have somewhat to give the poore let us steale from the rich or let us sell false Othos especially if the harmelesse bee not hurt thereby but the wicked throwne downe the rather by the sentence of the Iudge for two conveniences are wrought by the sale of this one lye that so both mony may bee got to sustaine the poore with and the Iudge deceived that a man may escape punishment Why doe wee not suppresse although wee can true Wills or Testaments and put false in the place that unworthy people may not have Lands or Legacies which doe no good out of them but rather they by whom the hungry are fed the naked are cloathed strangers entertained captives redeemed Churches reared why may not those evills be done for these good things sake if for these good things sake neither are those things evill Who may say these things but hee which endevours to turne the world and all rights and customs upside downe August Tom. 4. l. Contra mendac c. q. ante med Therefore in Augustines judgment no evill must bee done although wee hope a manifold good will come of it But Augustine making this Objection to himselfe Some man saith hee will say therefore any Thiefe whatsoever may bee compared with that Thiefe which stealeth with an intent of mercy Who can say this but not any of these two is therefore good because one is worse for he is worse which steales for covetousnesse then hee which steales for compassion but if all theft bee sinne wee must abstaine from all theft Lib. antedict c. 8. After the very same manner wee may say with Saint Austin If every lye bee a trespasse wee must avoyd every kind of lying whether it bee the lye of Honour or the lye of Office or the lye of compassion Service For witnesse the same Saint Austin If wee lay open this way to sinnes to commit lesser that others may not commit greater all vices will enter in and raigne without bounds or limits an infinite compasse To be wise in this manner what is it else but to play the foole or rather the mad man How ill therefore doe Parents provide for themselves and their Children whiles they gape after all kind of gaine
actually referred or by the fore passed from whence it may proceed as from the moving cause which is to bee referred vertually Therefore if wee desire to imitate the examples of the righteous if wee doe out of vertue if to consecrate all our actions to God let us by no meanes bee weary of this not laborious endeavour but with a matutine purpose renewed oft through the day and with an actuall intention which goeth with a surer foote then the vertuall let us dirâ—ct all things to God How often doe mechanicall Worke men examine their worke by a true square Ievell rule how often in a day doth the Carpenter or Pargetter with his rule prove the lengths with his square Angles with his plummet the altitudes how often doth the Statuary Mason Stone-cutter apply his Compasse how often doe Architects Picture-drawers Mathematicians measure all things every way by their Wand or Line so let Christians examine all their doings by the plumbe-rule of Gods holy will that they may not bee deceived or erre and least some oblique intention creepe in and deprave all their goodnesse It is most gratefull to God in all and every action to apply the line of his Divine honour after the aforesaid manner Blosius reports of a holy Virgin admonished by Christ Pertude that shee should consecrate all her doings one by one to him not onely her reading in generall or writing but the words she was to reade the Characters she was to write nor onely the meate or drinke which shee was to take but the morsells which shee was about to eate all the words she was ready to speake all the steppes shee was to goe all the breath which either sleeping or waking shee was to draw shee should offer with a singular affection Blos instit spir c. 9. What other thing is this then to require that a hundred peeces which are owing to another man should be told backe by every halfe penny and farthing But why doth God require such a strict reckoning of us as wee note in that speech of Christ that men shall give an account in the day of Iudgement of every idle word Mat. 12.36 It is not for us to aske why God would have this or that for who can say why dost thou so Iob. 9.12 But yet the reason is at hand God will have men to bee exquisitely carefull of his service vigilant industrious and to bee attent upon his whole worship which may performe that they ought not loosely perfunctorily or in a gaping sort which may never halt in their duty halt before their best friend and doe nothing dissolutely but looke to all things most studiously and diligently which day and night may doe nothing else then seeke how to please their Lord which strive with all their paines and abilities to approve themselves to him whom they desire to please This contented industry of man is acceptable to God even in the smallest things Palladius Bishop of Helenopolis of himselfe a young man On a certaine day saith hee I came to Macarius of Alexandria very pensive and said unto him what shall I doe father my cogitations afflict me daily casting in that Palladius c. 20. thou dost nothing get thee gone all thy deeds are in vaine To these Macarius answered say thou to thy imaginations I keepe the walls for Christ What I beseech you is more easie then to keepe walls which not onely not run away but not so much as can bee stird out of place and yet this very keeping of the walls is greatly to be esteemed for that single eye sake which is cast upon Christ Turned Tâ—ere are two things in every sin Aversion and Conversion or turning away and turning to Hee which doth against reason Conscience Gods Law turnes himselfe away from God as a degenerous untoward Sonne from his father standing against it and reclaiming with a loud voyce stay sonne stay at home stay Hee neverthelesse running out of the house thrusts himselfe into some Taverne forbidden him by his Parent This refractory young man is a double delinquent hee gets him gone from his father and goes into the forbidden Stewes The very same reason is of all more grievous offenders Hee to whom his owne lust or dignity or purse is of more regard then Gods Law very easiâ—y contemneth Gods Commandements hee will not be dâ—iven from the doore of that hee loves therefore hee turnes him away from God and runs after unlawfull th ngs this man forsooth after money that man after a Harlot the third after other forbiddâ—n pleasures But which of the two is more grievous in the offence of he rebellious sonne whether his running out from his father or his going into a noted House surely this flight from his Father seemes more grievous as it were the cause of his fault following even so in every sin Aversion from God is the greatest evill and the Originall of the evills proceeding from thence After the same manner plainely in every vertue there are two things to be respected Let the example bee pious liberality to the poore wherein is seene both a bountifull hand towards the needy and a minde turned to Christ whom it desires to please and whose Law hee wisheth to performe which is liberall to the poore in that manner but yet this conversion to Christ is of more worth then that other and procureth very much grace to every action As much therefore as thou intendest so much thou doest CHAP. VI. Whether a good or Right Intention can make an evill worke good GOd giving a Sacrifice in command to Abraham Take me saith hee an Heifer of three yeares old and a shee Goat of three yeares old and a Ramme of three yeares old and a Turtle Dove and a young Pigeon Genes 15 9. God will not have a Pidgeon alone unlesse a Turtle Dove be joyned with it to wit that Bird which belongs to the kinne hee admits not a Vultur not a Lapwing not a Hawke into the Society but a Turtle Dove for indeed God requireth that to all things which wee offer unto him wee adjoyne the Dove a sincere Intention but if any one to this Dove joyne a stinking Lapwing hee shall offer a most ingratefull Sacrifice Let the Turtle bee with the Pidgeon let a deed every way not evill be with a good intention otherwise the Pidgeon and the Lapwing are joyned in unequall marriage A good intention and an evill worke is a hatefull Sacrifice to God From hence it is manifest how unwelcome a gift comes to the Almighty from him who takes from some to give to otheâ—s or as wee say robbes Peter to pay Paul which clothes the poore but steales cloth and leather for these Garments This is nothing else then to thrust the Pigeons and the Lapwing into one Sacrifice to goe about to cloath an evill worke with a good intention which is nothing so But thou maist not without cause aske the question why can not a good intention make
an evill worke good when as an ill intention may make a good worke evill From whence I pray hath an evill intention so much force that it can corrupt even the best worke whereas a good intention is not of so great strength that it can heale an evill worke A good worke is contaminated with an ill intention and how comes it to passe that an evill worke cannot be amended by a good intention if fasting out of covetousnesse bee of no worth why is not the stealing of Bond-men out of mercy a thing of some desert most clearely Christ If thine eye saith hee be single thy whole body shall bee full of light but if thine eye bee evill thy whole body shall be full of darkenes It seemeth therefore in equall right that a good intention should bee able to performe in an evill worke what an ill intention can in a good worke Wee answer according to Saint Bernards meaning Two evills are stronger then one good where a good intention is not although the worke bee good there are two evills namely an ill intention and dâ—ceiveable erâ—our For examples sake I abstaine in a manner three dayes from drinke and take it very sparingly for there is to câ—me to me a notâ—â—â—ed inker that I may answer him at his owne weapons for the present I drinke lesse that afterward I may drinke more largely Here is a double evill the first an Ill Intention I suffer thirst for drunkennesse sake the other an errour of Faith which perswades mee to beleeve that this temperance of liquor will not displease God And here is a good worke joyned to a double evill Intention and Errour which elegantly Bernard That the eye saith hee be truely single there is required charity in the intention and truth in election Bern. De Praecept et dispens But now where there is an evill worke with a good intention the intention is the onely good all the rest are naught Hereupon though this leaven bee good it is not of such strength as to penetrate and change an evill lumpe into better It is well knowne In asymbolaes such as are Fire and Water Things voyd of any likenes the Transmutation is not easie to thinke well and doe ill are Asymbâ—laes in the highest degree It is not sufficient to a good action to thinke that it is good it is also necessary that there be no errour or deceite in it To an evill action it sufficeth that one onely part thereof bee evill Most divulged is that of Saint Denis Bonum constat ex integrâ causâ malum verò è quovis defectu Good consisteth of an intire cause but evill out of every defect Which Seneca confirming Adde now hereunto saith hee that nothing is done honestly but with what the whole minde hath beene present and intent upon what it hath gainesaid with no part of it selfe Senec. Epist 82. prop. finem To walke well saith Hierome men must goe in the middle and beaten path to doe good with an ill intention is to bend too much to the right hand to doe ill with a good intention is to decline too much to the left hand whether of these bee done the Divelâ— greatly cares not so either of them bee done so the Traveller bee led out of the mid way whereas that is ever the course of vertue that which exceeds doth as bad as that which faileth Gregory Nazianzen confirming what hath bin spoken who may doubt saith hee that it is a thing of greater skill to restore health to the sicke then to take it from the sound that it is harder for bitter liquor to become sweet then sweet Wine to become bitter for to this there need but a few drops to that a huge Tub is scarce sufficient It is a Rule in Logicke The conclusion followeth the weaker part where a good intention and an evill worke is the whole conclusion is naught So it is a tricke and meeâ—â— cousenage to goe about to set forth an action of it selfe naught under a good end to desire so to cover vice with a good intention as that God may take it for vertue Excellently Gilbertus What when a good deed is pretended saith hee and not good indeed but the contrary is wholly intended shall this eye bee called darke all over or dimme in part To me indeed it rather seemeth quite blind For although light bee deputed in the worke yet none is acknowledged in the intention But how is the intention good which wisheth not good or how single Maâ—keth which hideth it selfe under a bare shew of goodnesse Gilbert Serm. 22. in Cant. D. Bernardo in hoc labore succenturiatus He which recalls to memory the state of former yeares and weigheth the horrible troubles of the Christian World and the most grievous rebellion of so many Provinces will perhaps favourably descend to that opinion as to suffer himselfe to be perswaded that many of the rebellious were deluded with a most honest end Purpose How great a clamour was there of the parties calling to Armes and animating one another with mutuall encouragements but for what end with what intention what store mightest thou have heard say That the Word of God may grow that the Gospell may be pâ—opagated Many I doubt not deceived themselves with most holy words which had this one thing in their mouth Wee fight for God and the Gospell But O good â—irs if indeed yee fight for God and the Gospell why doe yee rise up against the lawfull Magistrate why without apparant cause doe yee so cruelly bend your forces against these and these This is against God against Gods Word this the Gospell forbids The Word of God is not pleased with Seditions not with tumults not with rebellions neither is any evill to be committed that any good may come of it Therefore let goe the most specious Titles you shall never cloake as you thinke a most wicked worke with a good intention A good end and a naughty meanes are ill joyned together the Lapwing and the Dove are no pleasing Sacrifice to God To take by maine force from one what thou maist give to another is a thing forbidden A good intention shall never put true honesty upon an evill deed In like manner did not they which murthered the Apostles purge the deed with an excellent intention Christ premonishing in a most cleare Prophesie The houre commeth saith hee that whosoever killeth you will thinke that hee doth God service Ioh. 16.2 For indeed therefore were the Apostles killed that religion should not be innovated neither strange worships brought into the Provinces Thus they overlaid a most grievous crime with a most vertuous Title for there is scarce any kind of unrighteousnesse which may not bee covered with a mantle of honesty This is to bee most apparantly seene in Saul King of Israel one would have sworne that the King was reprehended by Samuel the Prophet more out of passion then reason that Saul dealt providently and with
that they may not leave their issue in a meane estate A good end to encrease their Childrens living but an evill deed to steale out of the poore mans Boxe to rob the Spittle to hunt after all kind of advantage In the yeare nine hundred forty nine Thuis King of Hungary with a mighty Army invaded Italy King Berengarius cast about how to free the Italian Coast and to repell the enemy a good end a very good intention so hee had used a good meanes in the businesse but surely he tooke no good course hee did so pill the Temples and Houses of the Commonalty that from all parts hee shaved a mighty treasure out of which the Hungar could easily measure ten bushells of mony whatsoever remained hee kept to himselfe being made richer even by meanes of his enemy Luitprand Ticin l. 5. Hist c. 15. So also when one desires to be cured and made well of his disease a very good end but hee sends to Fortune-tellers and Prophets to Diviners and Wizards to Conjecturers and Magitians this now hee doth very ill neither shall hee cleare his offence with an honest end So one sues for an Office Calling Dignity hee desires to rise an end in it selfe not evill If a man desire the Office of a Bishop hee desireth a good worke 1 Tim. 3.1 but if hee goe about this least a poorer though a fitter man then hee come before him if hee bee free of his monie and gifts if after much bestowed hee promise more and so climbe high by Silver staires or if otherwise he remove another out of his place that hee may succeed into it himselfe they are naughty deeds although that which hee affecteth be not evill So some body else desires an end of a suite at Law surely hee longs for a good thing but because hee anoynts these and these mens hands with silver and drawes them with bribes to his side therefore hee corrupts and destroys a good end with base liberality Evill is not to bee done that good may come of it I may lawfully goe into a Chamber but not through the windowes So all actions which are destitute of Christian Prudence shall never put on the credite of true vertue although they bee done with the best intention Without Prudence no act is good Bee yee wise as Serpents Math. 10.16 Nor does it excuse to say I thought it was to bee done so I thought not this hurt would have followed I thought this man was to bee punished He was as thou saiest worthily to be corrected but not to bee defamed not so rigorously handled Many have the zeale of God but not according to knowledge Rom. 10.2 The Iewes were carried with that fervency to the Law of Moses that wheresoever they could they went about to extinguish the honour of Christ behold under the great zeale of the Law did lye their hate of the Law Maker But if a good intention cannot throughly correct an evill action what will it bee to adde an evill worke to an evill intention if to use good things ill be evill to use evill things ill will bee worst of all The heavenly Spouse is praised for the comlynesse of her cheekes The cheekes are comly Cant. 1.10 No body is beautifull in Bernards estimation which hath one cheeke blobbed or is like waxe it is necessary that both of them smile with a lovely colour Study saith hee to have both these cheekes of thy intention beautious Bern. Serm. 40. in Cant. post med For it is not enough that the intention be good but beside this a good action is required or at least that which is not evill Wee must aime at this marke to doe all things with a most sincere intention Nor let us love to be deceived with such specious pretences Howsoever I am of a good meaning I have reasons and câ—uses for that matter I did this and that out of this or that inducement I pray let us not deceive our selves wee shall not get credit to our actions by words hee is good to small purpose which is good but from the teeth outward Aâ—d truely it is to bee feared that many times there is little vertue besides that flattering conceite which bâ—guileth us Affection too too frequently overswaies our judgement And as often as wee are driven upon this or that either by custome or some sudden motion which is not good notwithstanding wee vainely give out that to Gods glory Therefore examine thy selfe I pray good Christian whether indeed the glory of God hath moved thee to this or whether some thing else were the cause of it or whether custome or thine owne affection lead thee hereunto And how comes it to passe that thou canst make such hast yea and runne to the Table to gadding to sport but to those things which are thy duty and the part of vertue scarce goe or creepe Is this to goe about all things with an even pace for the glory of God Beleeve mee such manner of speeches as these are commonly meere pretexts whereby wee shall never excuse our evill deeds to GOD. What I said I say againe GOD will have the Turtle to bee joyned with the Pidgeon not the Lapwing A worke every way not evill to bee with a good intention not directly contrary no obliquely but just for his glory CHAP. VII What are the degrees of a pure and Right Intention EXperience teacheth that water which floweth from an high place although it t ke the course by diverse turnings and windings meander-like yet at length ascends to the height of the first fountaine and is equalled with the originall Spring as is to bee seene in diverse Conduits The very same in a manner wee may observe in the actions of men which all flow from the intention this is the sowrse and fountaine thereof for whereas no man doeth with reason which doeth without intention by how much higher then the intention is by so much also the action for truely our actions doe sometimes let downe themselves into a deepe Gulfe and runne headlong into a profound valley and as it were quite lose themselves And that there have beene some religious men which being delicately brought up accustomed to no other then pretious garments to no other then dainty fare onely to honourable affaires would have thought it a terrible trespasse before to handle a Besome to sweepe a floore to make cleane but one little Pot. But when they have taken a religious life upon them accounted it an honour and a pleasure to doe all those things and farre baser very readily So Saint Iohn Damascene formerly the Kings chiefe Praefect of his Court afterward a ragged Monke was found by a great man making cleane very Sinkes Scouring Behold into what a profound depth did this water precipitate it selfe but like as a Torrent falling from some steepe place recurs to his fountaine so these actions also though the vilest because they have a lofty Originall because they are undertaken for
Augustine declaring this exceeding well How commeth it to passe saith hee that in the same â—ffliction evill men detest and blaspheme God but good men pray and praise him So much respect there is not what manner of things but what manner of man every one suffereth For durt being stirred about no otherwise then balme sendeth forth an horrible stinke and this a fragrant smell Aug. l. 1. De civit c. 8. ad finem The sixt A right intention assaileth her enemies with a stratagem that never faileth Warlike policy and alwaies carrieth away the victory Whilst Moses upon the Rocke lifted up his hands toward Heaven Israel prevailed and put the Amalekites to flight by a most memorable conquest As long as intention standeth upright towards God so long it falleth before no enemies it is invincible inexpugnable but when it begins to bee weary and looke downeward presently she looseth her strength and is taken Captive by her enemies I cannot omit here that which may seeme strange It falleth out sometimes that two contend before a Iudge each man pleadeth his cause he affirmeth this denyeth both of them alledgeth his reasons both desireth equity of the Iudge If you consider the cause both of them cannot overcome if the intention both many times goeth away Conquerour then especially when neither of them beginneth the controversie by evill fraud Intendeth when neither will hate Iustice for giving opposite sentence being indifferently resolved to win or loose the Suit as it shall seeme good to Iustice So both of them overcome They over come both not by the cause but by intention which is very commendable in both The seventh A right intention is a mighty comfort in all things especially in that houre which passeth sentence upon all our yeares For I suppose truely that at the last time of this life nothing will bee more joyfull to a dying man then to have done all things through his whole life before with a very good intention He truely shall dye most securely which hath lived most sincerely For if the goodnesse of God have decreed such liberall munifâ—cence towards all although thâ— meanest actions yet offered 〈◊〉 him with a good intention witâ— what ample gifts will hee crowâ— the whole life with a sincere mâ—â— ever devoted unto him But who horrour and trembling will possesâ—â— the wretch whose conscience shâ— lay all the course of his life before him in order and cry out against him with a lamentable aggravation in this manner Thou hasâ— neither dealt sincerely with God nor yet among men thou hast maâ—â— times shamefully deceived others thy selfe alwaies thou wouldâ— seeme one man and wast another thou hadst honesty in thy words nâ— in thy mind how often didst the counterfet friendship with thâ— mouth and gesture Deadly being a capitaâ— enemy in heart How often didsâ— thou put a very beautifull vizâ— upon thy Actions that therewith thou mightst hide a wicked intention thou didst speake muâ—se 〈◊〉 meere honey whiles thy enviouâ— mind was whetting a razour thoâ— didst commonly vaunt thy selfe in 〈◊〉 Peacocks painted Coate but didst nourish a Kite and a Vulture in thy brest being as faire without Keepe as foule within But thou hast deceived thy selfe not GOD to whom all things are manifest Woe hee to thee woe bee to all men which many times with no intention commonly not pure for the most part evill dedicate their Actions not to God but to their owne Genius and themselves and so utterly destroy them At the last day of Iudgement very many may bee upbraided with that Thy silver is turned to drosse Suffered So frequently to bee inticed with them thy wine is mixed with water Esa 1.22 Indeed thy Workes did shine like the purest Silver but because they admitted such a frequent mixture of ill intention they are changed into base silver yea even into drosse How continually therefore must we cry Not unto us O Lord not unto us bâ—t to thy name give the glory It is the precept of Christ Let your light so shine before men that they may glorify not you but your Father which is in Heaven Math 5.17 Therefore O all yee workes of the Lord blesse yee the Lord praise and exalt him above all for ever Dan. 3.57 Let our workes all wholly the leâ—st the greatest blesse the Lord for evermore CHAP. VII What observations follow out of those things which have bin spoken concerning a Right Intention where it is treated more at large of Rash Iudgement THere are diverse beautifull Arts indeed and of no vulgar account but because they make nothing to the Mill and getting bread therefore they are not fought after by any great company What doth it profit say they to know these things and bee ready to starve Many things are disputed among the learned many things also at Church in the Pulpit whereof thou mayest truely pronounce It is nothing to the getting of bread yea it is nothing to the gaining of Heaven What good is it to any most eloquently to recount the story of times what availeth it to comprehend the number of the Starres what doth it profit to know the motion of the heavenly Orbes if thou knowest not the Art which may advance thee above the Stars How many shall obtaine Heaven although they never heard any question made whether Heaven standeth still or the earth is turned round But now this Art which teacheth in what manner the Rule of all human Actions is to be handled how exceedingly doth it make to the getting of bread the bread of Angels which we shall eate in the Kingdome of God! Luk. 14.15 It is an old Song in praise of Mony Et genus eâ— formam regina 〈…〉 Mony royallâ— bestoweth both beauty and dignity Let us turne it and wee shall sing â—righter Regina Intentio Jntention royally bestoweth both beauty and dignity Sincere Intention setteth an heavenly price upon all things without this all the noblest Actions that can be lye without honour and nothing worth For the more compleat understanding of this Right Intention it is very necessary to declare now what may aptly follow upon it out of that which hath beene spoken Therefore we will annexe some consequences in order following 1. Consequence He which erreth in intention erreth in all things The whole matter is apparant and this one testimony surer then a thousand But if thine eye be evill thy whole body shall be full of darâ—nesse Mat. 6.23 He which in his journey wandereth out of the way the fâ—rther he goeth on the more grievously he erreth so the more earnestly a thing is done or how much nobler the matter which is undertaken it is made so much the worse if a good intention â—e wanting Intention bestoweth the nobility upon all Actions if this be ignoble and savouâ—eth of the flesh and earth how shall â—t give that to other things which iâ— wants it selfe Hee which applyeth himselfe to Learning onely that he may
Fructús laboris gloria Adolescens Bacchum et venerem fugiens recta adhonoris Et quietis metam tendit dum vigilat currit et Caeli ac fortuna jniurias inuicto fert animo P. Stent Excudit A RIGHT INTENTION THE RULE OF All Mens Actions Converted out of Drexelius to our own proper use By John Dawson at Maidenhead Berksh somtime of Christ Church in Oxford LONDON Printed for Jasper Emery 1655. TO Our most gracious and Dread Soveraign King CHARLES His Royall Consort Queene MARY The most Illustrious Prince CHARLES And the rest of the Royall Issue Be all gracious and glorious perfections both of this life and that which is to come And let all that are of a RIGHT INTENTION say Amen THe Ornament of the Head in old time if wee give credit to Suidas was a Tyar A round Cap or Coronet worne by Kings and Princes in Persia This onely Kings among the Persians did weare upright but Captaines bending downeward Demaratus a Captaine of the Lacedemonians but then an Exile wisely counselled the most potent King Xerxes what course was best to bee taken for the successe of his War Xerxes now being taught discretion not by one discomfiture onely thanked Demaratus that he alone had told him the truth and gave him leave to aske what hee would Hee requested that hee might bee triumphantly carried in a Chariot into Sardis the chiefe City of Asia wearing an upright Tyar upon his Head That was lawfull for Kiâ—gs onely Senec. l. 6. De benef c. 31. A Right Intention most Gracious and Mighty Princes not onely sheweth Kings but also maketh them to weare an upright Crowne nor is but an Ornament of the Head but the Head it selfe of all humane actions Without this Tyar or upright Diadam no man shall ever enter into that blessed Kingdome in Heaven And although a Right Intention may bee not unfitly likened to this peculiar weare of Kings an upright Diadem neverthelesse our Saviour compared it farre better to an Eye and that A single one This eye is like a Rule wherewith every straight thing useth to bee tryed A thousand errours there bee wherewith wee are involved if wee deflect our eyes but for a moment from this eye or this line and rule On this truely depend all things by this all things are to be examined For that cause very necessary every way is a most exact understanding of a Right Intention as of our end in all things that we doe And Plato Iudged all Science unprofitable without knowledge of the best end Plato in Thâ—at And although a great many doe apprehend that all things are to bee directed to God yet it falleth out with them as it doth with some which perceive not that they know what they know even as wee seeke for that many times which wee hold in our hands So for the most part wee are not ignorant so much what a Right Intention is as negligent to exercise the same This was the cause which not onely excited but also constrained in a manner as the first Author to endite so me to relate the same answerable if I could to our Tongue and mind that the use of a most necessary thing might not onely bee perfectly knowne but also exactly and daily put in practise That man must needs offend in most things yea even in all which either knoweth not what a Good what an Evill Intention is or neglecteth to apply that to all his Actions in all of them to abandon this So great a matter it is not onely to doe what is fit as to aime at the right marke The eyes of all men must of necessity bee lifted up to that All-seeing Eye He seeth nothing or at least seeth with offence whosoever observeth not that eye continually Never shall hee be reckoned among those Kings in Heaven which weareth this Tyar either bended fâ—◠〈…〉 backward 〈…〉 â—â—n is 〈…〉 â—e the utter bane of whatsoever falleth out Nor can that bee ever tearmed good which is done with an evill intention Intention is the even Rule of all actions whatsoever And this Rule this single Eye I here present with all humility to Your most Gracious eyes as those that are intent upon their highest welfare Would to God this present endeavour might any way prove the fit object of a looke sent downe from them 〈…〉 constr◠〈…〉 the purpose and matter it treates of then the outward forme can make it But that which blusheth at its owne naked limbes in another Language then it was first set forth in takes new courage from the Front it is revived and put in hope by the Title which it carrieth A Right Intention For this onely hath skill to commend even the poorest gifts It is observed in old Histories that Sinaetas a poore Country man brought water out of the River Cyrus to King Artaxerxes in the hollow of his Fists This Present was received into a G lden Bottell and reckoned for a mighty treasure Aelian l. 1. Var. Hist c. 32. Nothing else made so slender a gift acceptable but so Good an Intention Conon an Husbandman presented a faire Rape to Lewis the eleventh King of France this was likewise a most acceptable Gift and requited with gold Io. a Coch. l. 2. Aphor. c. 17. But who set this high price upon a Rape Good Intention For indeed neither Silver nor Gold nor any of those things which are accounted for mighty matters is a kindnesse but the Will it selfe of the disposer And this is it which hath encouraged a meane person to expresse his will and good desire in such a small peece of service For it is not so much to bee valued what is given as with what mind because a mans respect consisteth not in that which is done or given but in the very mind of the Giver or Doer that is in His Good Intention Even as also the honour of the Gods saith the Romane Wise man is not in Sacrifices although they bee rich and garnished with gold but in the pious and right meaning of the Offerers Seneca l. 1. De benef c. 6. With the very same this Rule new limned this single Eye is here offered and devoted to your most Gracious eyes Grant that it may enjoy their favourable aspect which then shall not feare the night of any misconceiving eyes when it shall be refreshed with the Day-light of such a Sacred Countenance Vivat Rox Consors Princep ac Regia Prolaâ— In Spom Rem Columen Fideâ— Regnique Sâ—â—que So wisheth the humble Subject of a Right Intention IOHN DAVVSON To the Reader I Hope Reader thou wilt not contest with mee about tearmes Here often times wee bid Vala adiew or any whosoever is greedy of delicate Language It is our purpose to discourse religiously what matter if lesse curiously We treat of A Right Intention this let another terme the end or scope let him call it the meaning or mark Give he the thing what name or title soever he
sterne of the Kingdome and beare rule for saith hee O that I were made Iudge in the Land that every man that hath any Suite or cause might come unto mee and I would doe him Iustice Behold a mighty friend both of labour and Iustice But who may not see that under this stone lyeth a Scorpion which most subtilly poysoneth all the deeds of Absolon For to what â—nd is all that mildnesse and prolixe courtesie to what end are so many Complementing services to what end riseth hee so early in the morning taketh commers and goers by the hand and kisseth them promiseth himselfe a Iudge but that hee may strike off the Crowne from his Fathers head and set it on his owne That which hath an evill end is it selfe also evill Besides what is more holy then to vow to God and pay this very thing did the same righteous I may so say deceiver Absolon hee vowed a Sacrifice and Pilgrimage and for that cause requesting leave of his Soveraigne Father to be gone I pray saith hee let mee goe and pay my vow which I have vowed to the Lord in Hebron for thy Servant vowed a vow while I abode at Geshur in Syria saying If the Lord shall bring mee againe indeed to Hierusalem then will I serve the Lord. Is not this an excellent act what is better then the same I vowed a vow saith hee and will Sacrifice to the Lord. All this seemeth very worthy of praise but what is the drift of all this deceitfull perverse impious That hee might thrust a good Father out of his Throne and reigne himselfe hee invented all these things all tended hither From hence was it a wicked vow a wicked Iourney a wicked Sacrifice That which hath an evill end is it selfe also evill Of the same painted wickednes was that Galilean Foxe Herod This King also counterfeited a Pilgrimage to goe to worship the new King of the Iewes That I saith hee may come and worship him also Matt. 2.8 Had not this I pray beene a holy Iourney yes truely but with what intention had hee come that he might murder the little Infant newly borne in his Cradle That which hath an evill end is it selfe also evill But how frequent is this in Princes Courts what a daily thing almost to cogge and dissemble to kisse the hands and stretch them out at length to bow downe at other mens knees to act a thousand pleasing tricks to omit no ceremonies to promise all humble service to faine himselfe an entire friend to droppe words sprinkled with Sesamum and Poppie to speake meere hony But where is the heart and intention The tongue is in hony but the heart in gall The hands indeed are benevolent the mouth full of humble services the countenance promiseth friendship but the intention whispereth the contrary This many times wisheth the Gallowes the Rope the Divell and all the crew of ill fortune to take him The tongue indeed saluteth very kindly there is not any one my Brother that I had rather see then you the intention addeth but upon the Gallowes The tongue as it is taught very readily prates I dâ—sire nothing more then to serve my Lord the intention suggesteth but for mine owne profit The tongue most efficiously wisheth I would I could gratifie my very good friend in some great matter the intention shewes how but without my paines O Herod O Foxe how farre different is this to say and thinke the contrary to what thou sayest It is easie to vent words but to adde a good intention to every word and deed this is vertue Exquisitely Publius Mimus Looke not saith hee how full hands one offereth unto God as how pure For a testimony hereof I propose two Suiters together Ezechias and the Pharisee who out of the same kind of Petition doe supplicate the Divine Majesty King Hezechias I beseech thee O Lord remember now how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight 1 King 20.3 The Pharisee God I thanke thee that I am not as other men are What else is this then to say That hee had walked before GOD in truth and with a perfect heart which also Ezechiah spake of himselfe The Pharisee goes on I fast twice in the weeke I give Tithe of all that I possesse Luk. 18.11 12. Both of them commendeth himselfe the Prayer of both is the same in substance Why therefore did his please but this mans displease Saint Gregory resolving this doubt It falleth out many times saith hee that the just and unjust have words alike but yet alwaies an unlike heart and out of what speeches the Lord is offended by the unjust in the same manner also hee is well pleased of the just Behold the Pharisee justifieth himselfe in deed Ezechiah in affection why therefore doth he offend and this please Almighty God weigheth every mans words by his thoughts and they are not proud in his eares which proceed out of an humble heart But I propose other two doing very like one another with farre different conceites Thomas Aquinas a holy man and the Trojan adulterer Paris Saint Thomas as they remember of him sitting at meate cast his eyes very stedfastly upon a beautifull woman being demanded the cause of it by one that sate neare somewhat offended thereat I admired saith he the Creator of the World for if there be so much beauty and comlinesse in created things the Maker and Creator himselfe must needs be infinitely more comely and beautifull if fraile men doe so excell in favour in this Pilgrime state what shall the blessed bee after the resurrection in Heaven Vide specula p. Ioan David spec 9. pag. III. So Thomas Aquinas rose from the Table with a free conscience and good intention and encreased in the love of God And perhaps this holy man did no lesse out of vertue then Pior Abbas which did the contrary which would not so much as looke upon his owne sister a sickly old Widâ—w woman but presented himselfe to her with his eyes shut Like unto Thomas Aquinas in fact but not in mind was the lascivious yonker Paris which did not much otherwise at Menelaus his Table where hee continually beheld Helena none of his wife but with unchast eyes but to his owne and the perpetuall infamy of his friends for hee thought upon Rape lewdnesse adultery That which hath an evill end is it selfe also evill I propose three other Persons Christs mother Christs Disciple but whom hee called a Divell and Christs Hostesse whose Action was in a manner all one but their intention most unlike The mother of Christ a thousand times saluted her Son in his swadling bands with a reverend kisse Magdalen kissed the Lords feet with like reverence when Simon the Pharisee was reprehended for neglecting this duty but even Iudas Iscariot also fastned a kisse on his Masters mouth Here is as unlike desert as intention His mother
tuum nihil est nisit escire hoc sciaâ— alter A Pinne for that skill which no man was ever the better for but thy selfe Persius Sat. 1. And there are which desire to know that they may sell their knowledge namely for mony for honours and this is filthy gaine But there are some also which desire to know that they may edifie and this is charity And some likewise there are which desire to know that they may be edified and this is discretion Of all these the two last onely are not found in any abuse of knowledge for as much as they labour to understand onely for this end that they may doe good Bern. Serm. 36. in Cant. med Loe how manifold an ill intention is in one thing loe how many study not for their life but for their purse and what a number vanity and pleasure gaine and curiosity drawes to their bookes Seneca observing the same Some saith he come not to learne but to heare as wee are led to a Play for pleasure sake to delight our eares with speech Language Conceits or voice or merry â—ests You shall see a great company of Auditors which make loyterers Inne of the Philosophy Schoole they doe it not that they may put off any of their vices there that they may receive any rule of life according to which they may square their manners but that they may find sport for their eares And yet some come with Table Bookes not that they may note matters but words which they may learne as well without profit to others Senec. Episâ—â— 108. post init as heare without their owne The intention of those is in a manner as diverse which come to Church to heare a Sermon Some draw nigh not that they may learne nor that they may become better but onely for to heare Others that they may passe away the time and feele their stay the lâ—sse till dinner others that they may doe according to custome these that they may sleepe and take a sweet nappe before noone the Preacher is insteed of a Minstrill to them softly lulling them asleepe Moreover others are present at Sermons that they may prattle and maintaine a talke sometimes with this body sometimes with that others that they may obey their Masters command because they cannot otherwise choose whether they will or no they are driven to this kind of duty If any one now enquire From whence I pray after so many Sermons after such loud cryes after so many serious exhortations doth not the world put on a new face of honesty Another it is easie to answer Very many come not at all to Sermons too many others although they come a good intention is wanting they are drawne by curiosity by custome by necessity for many if they had the Law in their owne hands would stay out altogether and of those very people which frequent Sermons who is it for the most part which brings a mind free from other thoughts which aboundeth not with innumerable fantasies which giveth his mind seriously to what hee heareth which in conclusion will be the better You shall hardly find an Auditor wholly composed to heare Here is the griefe of it because a good intention goes not along with them to Church or is changed into another by the way and very easily is bent into an evill one Excellently Senec Hee saith hee which waites upon the Schooles of Philosophers let him carry away some good thing every day let him returne home either the better indeed or the better to bee wrought upon Aut sanior aut sanabilior Either sound or in better case Senec. Epist antedict The very same I shall say of the Sermons of Christians hee which comes to Church to heare the Preacher let him alwaies carry away some good with him let him returne home either the better indeed or the better to be wrought upon But he shall so returne whosoever will for that is the power of Christian erudition Teaching that it becomes a very great helpe to all Auditors of a sincere intention whosoever commeth into the Sunne Quia in selem venit c. although he come not to that purpose shall be Sunne-burnt They which have sate in an Apothecaries Shop and stayed there any long time carry away the smell of the place with them And they which have bin with the Preacher must of necessity have got somewhat which had profited even the negligent Marke what I shall say negligent nor obstinate What therefore doe wee not know some which have sate many yeares under the Pulpit and got not so much as one looke like it such as these would never reape any profit but onely heare Attalus both a subtile and eloquent Philosopher was wont to say Idem docenti et discenti debet esse propositum ut ille prodesse velit hic proficere The Master and the Schoâ—lar ought to bee both of one mind hee to bee willing to profit this to proceed Hereupon let no body marvell that hee hath received no benefit by so many Sermons but let him marvell that hee would receive none This is the businesse of a good intention and earnest endeavour But let us proceed farther Selfe-love knowes how to insinuate it selfe in the finest manner almost into all actions and whiles by degrees and closely it withdrawes a good intention it puts an ill in the place Selfe-love is a friend to all pleasing affections and teacheth this one thing throughly to seeke ones selfe This is the very fountaine this the Originall and root of all evill intentions Every man hath his pleasure Trahit sua quemq voâ—â—â—tas there is none but is a favourable Iudge in his owne cause which can endure nothing lesse then to hate himselfe An ill intention alwaies seekes after either delights or riches or dignities but not eternall ones For this is the difference betweene a good and evill purpose the good never but hath an eye to some eternall thing the evill is contented with such as are transitory and vaine this takes up all her time to looke upon her selfe and her own commodity And this forsooth is a subtile kind of Idolatry and most privy adoration to be found in all deadly sinnes Maine when the furthest end is placed in the Creature which should bee reposed in the Creator onely But there is scarce an offence so grievous so it bee secret whereupon that spotted and speckled Salamander cannot put a false dye of innocency An ill intention hath her pretences colours names titles shapes Maskes wherein shee can faine her selfe beautifull And where I pray doeth not Avarice set forth it selfe unâ—er a Cloake of Parsimony Frugality The pompe of apparrell and excesse of dyet and all kind of intemperance advanceth it selfe under the name of necessity Ambition creepes forth under the scheme of Office duty assistance Envy applaudes it selfe in the title of most just indignation An ill intention ever
which we said nor will by any other paiment but himselfe That Sun of Theology for so the holy man understood very well that God is the fittest reward for a good action To this purpose Saint Paul most diligently adviseth us saying I cease not to give thankes for you making mention of you in my prayers That the God of our Lord Iesus Christ the father of glory may give unto you the spirit of wised me and revelation in the knowledge of him the eyes of your understanding being enlightned that yee may know what is the hope of his calling and what the riches of his glory in the Saints Ephes 1.16 This the Apostle incessantly prayed That God would give them the spirit of wisedome and revelation how that such a reward is assigned by God to every right action as all the wisedome of Philosophers cannot comprehend Whosoever shall give to drinke to one of these little ones a cup of cold water onely in the name of a Disciple verily I say unto you he shall in no wise loose his reward Mat. 10 42. The Lord proposeth here the most despicable persons and the meanest thing a cup of water not warme for it could not be warmed without cost but cold as it runs out of the spring Hee shall in no wise lose his reward which may rejoyce him for ever They were very great gifts which two Kings did promise but amongst their cups Assuerus in the heate of wine What is thy Petition Queene Hester and it shall bee granted thee and what is thy request and it shall bee performed even to the halfe of the Kingdome Hest 7.2 Herod assured the same in a manner to the Damosell which danced before him Whatsoever thou shalt aske of me saith hee I will give it thee though it bee to the halfe of my Kingdome Mark 6.23 Behold here the greatest gift of a King the halfe of his Kingdome but such as shall not endure God who is a more bountifull King is ready to bestow his whole Kingdome which shall never have an end even himselfe for a reward of the least good worke that can be of one halfe peny Hee hath called us unto his Kingdome and glory 1. Thes 2 13. For the present God conferreth all things for the most part by his Creatures by the Heavens the Stars the Earth the fruites of the ground by his Ministers the Angels But hereafter When hee shall have put downe all rule and all authority and power 1 Cor. 15.24 then the Ministeries of all created things shall ceâ—se then God shall exhibit all kind of pleasure to the blessed in himselfe for a reward of their good deeds He shall bee all in all Therefore Saint Chrysostom judgeth him to bee a cruell tyrant against himselfe which can bee contented with an other reward then God Chrysost Hom 21. in Mat. And surely such a one as this is more foolish then hee which exchangeth the noblest Diamond for five farthings or a few Apples If therefore for every good action there bee a reward decreed which is infinite eternall inexplicable God himselfe or that I may speake more plainely if for every even the least good deed an everlasting Guerdon is to bee expected no marvell then that Steven would not sell his stones neither to vaine glory nor to violence nor to any of those Huckstresses for none could pay a price worthy of them but onely the Father of that Infant whose Cradle was the Manger and Straw at Bethlem But we most silly Babies I have said little most cruell tyrants against our selves doe sell so many worthy deeds for a poore apple for an Oyster-shell for a broken piece of Glasse or a few painted trifles yea for the short smoke of a little glory for the light breath of favour either to the eyes eares or tongues of those whom we desire to please Thus all the wages is to bee seene to bee heard to bee praised How truely Saint Gregory Hee that for the goodnesse saith he which hee sheweth desireth the favours of men carrieth a thing of great and mighty worth to be sold for a sorry price Hee asketh the rate of a little transitory speech for that whlch might gaine him the Kingdome of Heaven Greg l. 8 Mor. c. 28. ad finem For that cause Saint Paul so seriously exhorteth saying Servants obay in all things your Masters according to the flesh not with eye service as men pleasers but in singlenesse of heart fearing God Whatsoever yee doe doe it heartily as to the Lord and not as to men knowing that of the Lord yee shall receive the reward of the inheritance for yee serve the Lord. Christ Colos 3 22. Therefore let us especially take heed of this that we goe not about to approve our endeavours unto men alone and serve their eyes and presence onely but rather fulfill all the parts of our duty with a certaine singular Candor of mind coupled with the feare of God In which respect whatsoever we doe let us doe truely and heartily certainely perswading our selves that we performe service not to men but to God the Author and Lord of all good things And because we ought to bee sure and certainely acquainted that the everlasting seat of the blessed is proposed as a Crowne reward and recompence to our labours and good endeavours it is very meet that all our intention bee directed to Christ onely that these eyes of ours bee bent upon Christ that we sell all our things most readily to Christ who is willing to pay so liberally for them To set them free from the mouth of the Dragon and to enseate them in glory CHAP. III. How much a Right Intention is impugned by the Divell THat Apocalypticall Angell Saint Iohn saw a woman clothed with the Sun shod with the Moone crowned with Starrs and this woman in travaile Before her stood a Dragon with seaven heads waiting while shee brought forth that hee might take away her Child and devoure it But he waited in vaine for a prey For that woman brought forth a man Child and her Child was caught up to GOD and to his Throne and the woman fled into the Wildernesse where shee had a place prepared of God Apoc. 12.5 So the hunger-bitten Dragon was deceived of his booty It is wonderfull to bee thought how much the Divell that wakefull Dragon laboureth what subtile devices he useth about this one thing that hee may turne a good intention into an evill or unprofitable one here the gaping Beast waiteth whiles the young one is brought into the world that hee may presently devoure it Christ had scarce given a new Charge to Peter to execute his Office when straight-way Peter turning him about said Lord and what shalt his man doe Ioh. 21.20 O Peter what I pray doe these things concerne thee have a diligent care of thy selfe looke to thy selfe There is one which lyes in waite that he may interrupt the course of thy duty What is that to thee